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Jan (2)Feb (1)Mar (6)Apr (6)May (1)Jun (0)Jul (0)Aug (0)Sep (0)Oct (0)Nov (0)Dec (0)

January

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Venue:DM 190

Lecture by Dr. Kristian Petersen

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Venue:University of Mumbai, India

This conference is intended to bring together scholars of the Adivasi, Christianity, Hinduism, Islam, Jainism, Judaism, Sikhism, and Zoroastrianism to explore how aesthetics, authority, narratives, rituals, and script have been historically shared and divided by faith communities in South Asia.

February

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Venue:DM 190

The dominant presupposition in the Sunni Islamic tradition is that Prophet Muhammad was the final prophet of Islam, after whom there will be no subsequent prophet. Many Sunni leaders historically have taken issue with Shia and Sufi Muslims for their more expansive ideas of prophecy and belief in prophecy’s continuity through mediating forms of authority, such as pirs and imams.

March

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Venue:AHC4, Room 202

This presentation/discussion focuses on one embodiment of the Caribbean religious imagination – the artwork of leading Caribbean muralist Sir Dunstan St. Omer – and examines its significance as language of postcolonial resistance.

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Venue:DM 259B

Over the last decades, research has largely dismantled the earlier, in its origins colonial narrative of a sweeping intellectual, religious and cultural decline of the Islamicate world during the late medieval period. Nevertheless, even very recent publications repeat one of the fundamental building blocks of the decline narrative by contending that the courts of late medieval Islamicate rulers lacked the internal diversity necessary to function as hubs of religious and intellectual life.

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Venue:DM 190

The paper talks about the Khosti Afghan refugees who belong to the border region between Pakistan and Afghanistan. Amongst all the categories of refugees and asylum seekers in India, the Khosti Afghan refugees from Pakistan, do not fall under the conventional category of refugees that have traditionally being registered in India under the UNHCR mandate.

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Venue:AHC4, Room 202

Early Christian texts and material culture draw liberally from preexisting Greco-Roman narrative strategies to communicate the symbolic weight of the Jesus movement. These strategies are often obscured by anachronistic understandings of Christianity as somehow exceptional or unique among the panoply of ancient Mediterranean religions.

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Venue:DM 258

This talk will pull into question the distinction between perception and reality. Is reality different to what we perceive? We perceive a world of multiplicity, yet throughout history there have been philosophical arguments made to propose there is only one single thing in existence. In Islamic thought this has been most widely popularized by the disciples of Ibn al-ʿArabī (d. 1240) who held that nothing exists except God.

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Venue:DM 258

Islam, as an evolving religious tradition spanning fourteen hundred years and countless social terrains, is both global and local. Of all of its forms, one of the most important is the Islam of the Ottoman Empire, ancestor of much of modern Sunnism. But how did Ottoman Islam emerge out of its historical context?

April

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The sacred text of Ramayana has many versions in its oral narratives and cultural representations in South Asian transnational territories. The mythology of Ram and Sita doesn’t always surrounds itself in the heroic demeanor of Lord Ram alone, folk narratives eulogized the sanctity of Ravana too. These multiple narratives work through the idea of divinity within the regional identities, territorial geographies and cultural interplay among the communities.

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Venue:Masjid al-Ansar (5245 NW 7th Ave, Miami, FL 33127)

Journalism is a dangerous occupation in Central Asia where it is common for journalists to receive threats, attacks, beatings, illegal arrests, draconian legislation, judicial prosecution and censorship. In Tajikistan, authorities seek to control the flow of information by blocking parts of the internet resources and restricting access to social networks. Under the guise of fighting terrorism, authorities abuse human rights, especially freedom of speech and freedom of association.

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Venue:DM 190

This presentation is an overall and broad narrative of a cohesive transition of Islamic doctrine and its manifestation into a form of Art and Architecture and demonstrate a general understanding of the theology mystical art which symbolizes into an abstract design in different fields of Art in the form of Geometry, Biomorph, Calligraphy, and Architecture. This art is rooted in Islamic philosophy and thought, which gives Islamic art a sense of unity despite great geographical diversity. However,

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Venue:AHC4, Room 202

This presentation will commence with a brief overview of the four waves of digital religion research in order to understand the scholarly field. Thereafter, a more detailed examination of digital Buddhism will focus on how Buddhism is being practiced online, with specific attention given to meditation online, in virtual worlds, such as Second Life, or via smartphone apps.

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Venue:FIU-MMC and the Jewish Museum of Florida

Viewing the theological and sociopolitical relationships and affinities between Shiites, Jews, and Sufis in a comparative perspective will hopefully create the intellectual basis for a contemporary dialogue addressing both Muslim-Jewish relations and the Sunni-Shiite divide.

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Venue:Glenwood Park (3155 N.W. 43 Street, Miami, Fl)

‘Kounfetaga’ is a word which means wandering in Bambara, Dioula and Mandinka. It is a word, which very quickly becomes a feeling , then a character. Based on a simple question: " What is the worst thing that happened to you in your life? "From there, the choreographer draws on his own experience choreographic frame and relies on the painful experience of the death of a 4 year old kid due to the choice of doctor to continue a strike for pay rise instead to focus on the healing of the patient.

May

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Venue:GC Ballrooms

Iftar (or Fatoor) (Arabic: إفطار‎ ʾifṭār 'break fast') is the evening meal with which Muslims end their daily Ramadan fast at sunset. Muslims break their fast at the time of the call to prayer for the evening prayer. This is their second meal of the day; the daily fast during Ramadan begins immediately after the pre-dawn meal of Suhur and continues during the daylight hours, ending with sunset with the evening meal of Iftar.